More on Charm Sticks and Charm Wands

After my last post, I wanted to put up another item or two on charm wands that I came across.  The first reference is from Radford and Radford’s Encyclopedia of Superstitions:

CHARM WANDS

Glass wands, shaped like a walking-stick with a curved handle and having hair lines in the glass, or rods filled with a multitude of small coloured seeds, are now sometimes seen in houses where they are kept as curios or ornaments.  Formerly, however, they were hung up as a protection against witchcraft and evil spirits.  It was believed that any entering demon or witch would be forced to count the lines or seeds during the hours of darkness, and would be prevented, while doing so, from enchanting or injuring any person or thing in the house.  Disease and infections were similarly supposed to fly to the wand and to be held there.  In the morning, the evil influences could be harmlessly wiped away with a cloth.

If such a charm-wand was accidentally broken, the omen was bad, and illness or misfortune of some kind was expected to follow.

Next, we have a passage in Nigel Pennick’s Secrets of East Anglian Magic, 2nd edition:

Looking like a glass walking-stick, containing spirals of coloured glass threads, the charm wand was once more than just a collectable curio… The master glassmakers who created them by hand produced magically empowered artifacts with the express function of warding off airborne illness.  The proper way to use a charm wand is to hang it up indoors as a protection against the entry of disease into the house.  To empower the wand, each morning it should be wiped vigorously with a dry cloth, charging it up to trap contagious particles in the air… Naturally, breaking one is an extremely bad omen, and ill is sure to follow.

Now, what you’ll notice about both these sources is how recent they are.  It’s troubling that I was unable to find any earlier sources.  Was I overlooking something?

I asked for some help on this question, and I’ll share what I found with you next time.

 

 

 

Published in: on June 9, 2014 at 10:46 pm  Comments (2)  

Charm Sticks and Charm Wands: A Little-Noted Item of Folklore

Over a year ago, I was kicking about the back roads of Cornwall for a few days.  Having had to revise my itinerary due to confusion about a car registration, I chose to take the bus out to Zennor to see the famous mermaid bench in its church (here’s the legend that surrounds it).   Not knowing what else to visit in Zennor, which is an incredibly small town, I chose to spent a pleasant hour in the Wayside Museum there, which includes a working mill and other relics of traditional life in Cornwall from various eras.  It was there that I saw the following curious item, hanging on a beam over the hearth in the kitchen display:

Charm stick, Wayside Museum, Zennor

Charm stick, Wayside Museum, Zennor

It’s hard to see from the position, but you can see the crook at one end on the left and follow the shaft over Here are the two captions underneath:

Charm Stick

Made of Bristol glass … was hung over the fireplace so that when the little devils came down the chimney at night, they settled on the stick to count the little bubbles and cracks.  In the morning they were wiped off with a rag and the rag burnt!

This stick is of Nailsea glass.  Items like this were often made by apprentices at the end of the day.  It would have been brought back to Cornwall on the ships that carried tin-ore to Bristol for smelting.

Of course, that was the sort of thing that got my attention.  Given all the other scrambling about attached to my trip, I wasn’t able to sit down and think about it until later.  I’ll post more about this in a subsequent entry.  In the meantime, if you’re not making it out to Zennor any time soon, you might take this short video tour.   I believe you can glimpse the end of the stick around the 8:30 mark:

Published in: on June 4, 2014 at 11:40 pm  Comments (3)  

Review: The Testament of Cyprian the Mage

Recently I’ve been reading through the final offering in Jake Stratton-Kent’s “Encyclopedia Goetica” series, The Testament of Cyprian the Mage.  This work follows the True Grimoire (review here and here) and Geosophia (review and response).

This book moves the focus from the previous works on the Grimorium Verum and the Greek mythological and ritual tradition, moving to Iberia, the Americas, and the Middle East.   Stratton-Kent is seeking to move magical practice away from the dualistic model present in much ritual magic from the medieval period in which one calls upon God and the angels to compel demons.  Instead, he examines working with traditions in which one petitions superior spirits of the same hierarchy for the same effects.

To accomplish this, JSK explores the contents of a Sufurino edition of the Testament of Cyprian, most likely dating to the 19th century.  Using the purported author as a spiritual link to the past, he takes us back to the time of the historical Saint Cyprian to examine the magical works that someone of his time and place might consult.  Thus, we have excursions into theurgy, the magical papyri, the Testament of Solomon, Hermetic image magic, and decans.  He also proceeds through the work by Cyprian chapter-by chapter, with a few lacunae where it overlaps with an upcoming work from Joe Peterson.  As he does so, he highlights various aspects of the spirits and procedures within that reflect the views mentioned above, drawing upon necromancy, fairy lore, the four kings present in some medieval magic works, elementals, and the Quimbanda tradition.

One element that is definitely in favor of this particular volume is the bibliography. JSK has picked an absolutely top-notch list of reputable sources to make his arguments.   I have some misgivings about their uses, however.  What the book presents is a grand synthesis of various works, theologies, and ideas, as has been done by individuals such as Levi and Mathers.  As such, someone who incorporates it into their magical practice might find it valuable and evocative, but others will be skeptical as to how far such disparate sources can be stretched.  The following passage near the end (volume 2, p. 197):

The syncretism of Kimbanda associates rusalkis with Pomba Gira Rainha das Almas (Pomba Gira of Souls)…  Lilith is frequently paired with Asmodeus and related figures.  So too the precedent of Exu Lucifer’s pairing with Exu Pomba Gira (Klepoth) implies a similar relationship between the Lucifer of the grimoires and Astaroth.  Sibylia’s equivalence with Lamia (explored in Geosophia) and with Lilith is also echoed in Kimbanda’s syncretism.  The equivalent of Lamia in Kimbanda is Pomba Gira Maria Quiteria, that of Lamashtu, Pomba Gira Rainha da Kalunga.

Your reaction to that passage indicates how you are likely to feel about the Testament.

I am also skeptical as to his overall claim that spirits in the same hierarchy are an older development than spirits in opposition.   I think what would really be required here is an examination of the Mesopotamian anti-demon incantations.  These might not display the dualistic aspect, but it nonetheless engages with how much the demons are agents of the gods or independent operators (sometimes yes, sometimes no), with some interesting variations, such as the curious relationship between Lamashtu and Pazuzu.  Such material would have been available to the Hebrews during the Babylonian activity, and a slight Mesopotamian influence on the magical papyri is also present.  As such, I think that perhaps uncertain relationships between demonic spirits and the celestial hierarchy might pre-date dualistic cosmology, and that this might be a worthy topic to examine.

And yet… even if I have some concerns I really like a number of aspects of this book.  JSK is engaging with a number of interesting topics, ranging from incantations that call upon infernal forces to books of image magic to analyses of the Testament of Solomon and the kings of the four directions.   Due to his desire to cover a vast range of topics, we never get too in-depth with any one of these, but the reader can be referred to the bibliography.  Also, he is absolutely correct in pointing out just how much MacGregor Mathers (and Crowley and Waite, to a lesser degree), are responsible for the popular understanding of the grimoires, and how much of a complex phenomenon these simplified approaches have glossed over.

Overall, the book is probably most valuable for those interested in exploring the themes in JSK’s other works further, or those who aren’t too familiar with occult literature beyond the grimoires found in their bookstore’s occult section.  Fortunately, I think the paperback and ebook options move the work much closer to an affordable range for readers.

Published in: on May 26, 2014 at 4:14 pm  Comments (1)  

Book of Oberon Cover

Book of Oberon Cover

The cover to The Book of Oberon – for sale next year!

Published in: on May 20, 2014 at 4:11 pm  Comments (4)  

An Open Letter to Dan O’Brien

Dear Mr. O’Brien,

I have recently been informed about your DMCA takedown notice against the Prospero’s Price Kickstarter on the grounds that it infringes your right to market a book bringing together “The Tempest” and H. P. Lovecraft.  It is time to alert you to a serious breach of intellectual property.

The League of Extraordinary Gentlemen” is a graphic novel series by the acclaimed author Alan Moore.  I could mention the number of Google hits, the coverage in prominent magazines, the reviews on Goodreads, and the movie adaptation in 2003 that featured Tom Sawyer so that U. S. audiences might be convinced to watch it (unsuccessfully), but really, you have a computer.

Beginning in Volume 2 (published 2002-3), Alan Moore incorporated a number of characters from “The Tempest” and Lovecraft into his series, and he continues to do so.   Out of all the thousands of characters, stories, and plays available from your sources, it can be no coincidence that you have picked characters from Mr. Moore’s work such as Prospero, Ariel, Caliban, Cthulhu, and the Deep Ones.   You must agree that the latter is especially damning, given the lack of fiction written about Cthulhu or the Deep Ones.

Having brought this to your attention, I have no doubt that you will remove your book from circulation in accord with international copyright law.

Sincerely,

Daniel Harms

P. S.  I do have to thank you for bringing this to my attention.  I am preparing for publication a book from 1580 featuring Oberion, King of the Fairies.  Upon researching your case, it has come to my attention that this “Shakespeare” character later published a play that incorporates one Oberon as King of the Fairies.  Rest assured that I will not rest until this scoundrel is forced to remove all of his infringing work from the Internet.

Published in: on March 7, 2014 at 10:41 pm  Comments (3)  

Review – Hex Signs: Myth and Meaning in Pennsylvania Dutch Barn Stars

A few weeks ago, I spent an oft-delayed yet pleasant afternoon and evening with Patrick Donmoyer.  Patrick is the site manager of Kutztown University’s Pennsylvania German Cultural Heritage Center, not to mention the translator of The Friend in Need, another charm book by Hohman which I’ve reviewed previously.  We spent most of our time viewing multiple impressive collections of magical books, talismans, and other magical items.  Before I left, I picked up the second book in the Center’s new series – Donmoyer’s own Hex Signs.

From time to time, I’m asked if The Long-Lost Friend has anything to do with hex signs, those beautiful star and flower figures that decorate the barns across much of eastern Pennsylvania and adjacent areas where German settlers made their homes.  The answer is, “Not really,” with a follow-up about the possibility of a mystical link that might or might not be present.  Hex Signs provides us with answers to these questions, and much more.

So, were hex signs intended to protect the barn magically, or were they decorations?  Donmoyer’s answer is that these have no apotropaic sorcerous qualities, as far as it relates to history.  The belief seems to come down to one researcher’s interview with a single unspecified Pennsylvania Dutch farmer, which no one since has been able to duplicate, and the term “hex signs” seems to have been a creation for outsiders.  Donmoyer goes on to document the progression of these symbols from stone keystones found in the sides of early barns, along with their parallels to barn decoration in the Old World, and the many variations of patterns throughout the region.

At the same time, however, hex signs are not merely decorative elements.  Within their bright colors and eye-catching whorls and points are elements of celestial and numerological significance.  Similar motifs turn up on decorations elsewhere, indicating that these symbols are expressions of important cosmological and spiritual practices among the Pennsylvania German.
Those interested in the occult are also in luck.  Even if magic cannot be found in the hex signs on the barn, it may yet lurk inside.  Within are walls covered with graffiti, including magical phrases on the walls, talismans tucked within the rafters, and drawings of the Elbedritsch, a mythical horned bird.  We are treated not only to descriptions, but pictures of these discoveries.

Finally, the book discusses those artists who have brought the hex sign into the present and seek to preserve these creations that tell so much about Pennsylvania history.  This is where magic re-enters, as the popular discourse about signs has had its effect on the attitudes and practices of those who design them today.

All of this is richly illustrated with copious photographs that highlight the author’s arguments.  In fact, my only criticism is that the book might be better served in a large coffee table format, which would allow us to view the signs on a larger scale.

Hex Signs is available through the Heritage Center, and is certainly worth it for those interested in folk art, folklore, or folk magic.

 

Published in: on February 17, 2014 at 10:09 am  Comments (4)  

Double Kickstarters

Somehow I’ve managed to get myself entangled in not one but two Kickstarters at once.  Both have already reached the initial funding goal, so if you jump on board, you’ll be getting something neat and adding to everyone else’s neat stuff.

First, the Call of Cthulhu book Tales from the Crescent City features my adventure “Needles,” in which your investigators take on a New Orleans legend and uncover the terrifying truth behind them.  At the Algiers level, you’ll get that scenario, plus another five by some great authors, including a rewritten version of Kevin Ross’ classic “Tell Me, Have You Seen the Yellow Sign?” and his all-new sequel, in both print and PDF.  Tales also has  a New Orleans neighborhood guide written by locals, a two-page Roaring Twenties map of the city,  and a writeup of HPL’s mystic Etienne-Laurent de Marigny, in both print and PDF.  The next stretch goal is the book’s seventh scenario.

On top of that, you’ll get a Mythos scenario in PDF format, another four scenarios based upon New Orleans folklore (and more with more stretch goals) in PDF, and a set of Mardi Gras beads.  I told Oscar Rios of Golden Goblin Press to charge you more than $35 for all this, but he didn’t listen.

Second is the fiction anthology Delta Green:  Tales from Failed Anatomies, a collection of stories of paranormal investigation and creeping horror by Dennis Detwiller.   More stories are being written as stretch goals by Kenneth Hite, Adam Scott Glancy, Cody Goodfellow, and Greg Stolze.  When the campaign reaches $10,000 (it’s at $8700 right now), I’ll write a Delta Green short story called “Dark,” set during the NYC blackout of 1977.   Maybe I’ll weave in something else that was going on in the Big Apple at that time.

For $15, you’ll get the e-book, plus all of the stretch goal stories, plus a coupon to buy a paperback of Detwiller’s book for about $10 or hardback for $25, plus a coupon to buy my story and the others in a book for another $10 if we reach enough goals to fill it.  (They’re giving out the coupons for purchase later in order to speed up delivery.)  For another $15, you can be an alpha tester for the new Delta Green RPG as well.

In either case, you’re getting a lot of quality material for not too much from companies with good track records.  Donate a little so you can read something great.

Published in: on February 15, 2014 at 10:00 am  Comments (1)  

A Happy 2014 Update

It’s really cold up here, so some shovelling of snow is in order.  Apparently someone liberated my snow shovel in the past few days, so I went out to get one of those orange colossal ones that can cut through a mountain.

  • The notes for the Book of Oberon have returned, so the team is working our way through them.   For my part, I’m tackling the introduction, which was written in a much more technical style near the beginning of the project and now needs to be more friendly as well as rigorous.  (I don’t think we often have to choose between the two, although how is sometimes difficult to determine.)
  • The Boston book goes along very slowly.  I’ve got some more sources to consult, once I brave the cold once more.
  • I’ve been working with Steven Kaye on two more articles on the worship of various Mythos entities.  Some of you may remember the one on “The Worship of Tsathoggua through the Ages” in Worlds of Cthulhu.  These will be hitting some more prominent gods/aliens/monsters/folks.
  • Delta Green game:  Agents were sent to Alaska as Secret Service, and ended up hunting (and being hunted by) hairy hominids out in the middle of the wilderness.   Now one of them has a hominid head in his freezer, and another has a tracking device once implanted into these creatures.  I’m still working on the next game.
  • Yig is fine.  Some people want me to blog more about Yig, but really, she’s a snake.  She crawls around her cage and sticks her head out of her caves to look for food, which she is rather unsuccessful at obtaining.  I know it’s a matter of heat, but sometimes I look at this snake dropping her food into the water dish (which takes some effort, given that it has two-inch sides) and wonder how this species survived for millions of years.

I hope wherever you are is warmer than here.

Published in: on January 3, 2014 at 9:53 pm  Comments (3)  

Review: Dr. Rudd’s Nine Hierarchies of Angels

We’ve been over the Doctor Rudd ground in this blog so many times it feels as if we practically should be sending the guy Christmas cards.  (You can see some of the discussion here and here, as well as followups here and here, along with material in Egil Asprem’s Arguing with Angels on the same topic.)  Briefly put, the theory is that Thomas Rudd, an engineer who published John Dee’s Mathematical Preface to Euclid, was a ceremonial magician whose manuscripts were later copied by Peter Smart and attributed to “Dr. Rudd”.  The objection has been raised that there’s little evidence that Thomas and Doctor Rudd are the same, and that Peter Smart used that name in his manuscripts to disguise the fact he was copying material from printed sources.

A new perspective can be found in Teitan Press’ latest printing of a manuscript from the nineteenth-century accountant and crystal magic practitioner Frederick Hockley, Dr. Rudd’s Nine Hierarchies of Angels.  The text itself is of interest to the history of nineteenth century occultism, as it most likely constitutes another work transcribed at the shop of John Denley.  The book consists of three major texts:  an edition of the Nine Hierarchies of Angels attributed to Rudd, the Enochian Keys in English, and a procedure ultimately derived from Sloane 307 to call Enochian spirits to find treasure and perform other tasks, including the table of the elements, available in both transcription and facsimile.  Each of these is available though previously-published sources that publish earlier material that is more extensive in content, such as Adam MacLean’s A Treatise on Angel Magic and some of the Golden Hoard works.

What really made the book for me, however, was Alan Thorogood’s comprehensive introduction.  Alan makes three major points here.  First, the Enochian works of John Dee, whether in manuscript form or taken from Casaubon’s True and Faithfull Relation, were more influential than had previously been thought, with traces found even in the published versions of the Lemegeton and the 1665 edition of Discoverie of Witchcraft. Second, he makes the argument that the Janua magica reserata, a set of magical operations dedicated to summoning representatives of the angelic hierarchy, were derived from Enochian material.

Third, he gives further evidence why Peter Smart is not to be trusted in attributing particular works to Rudd – while, at the same time, he puts forth an argument for a new candidate.  Sloane Manuscripts 3624 to 3628 describe a series of late seventeenth-century operations performed by a trio of men – including one “J. Rudd” – to call up spirits using both the hierarchy of angels and Dee’s operations.  If this is the case, it might give us a better candidate that Smart appropriated to justify his own dishonesty.

If you’re picking this up for the text, it’s best to do so as a Hockley collector, someone interested in what was available in the field of ceremonial magic for the nineteenth century, or a completist in the field of grimoire literature.  The introduction, however, should be required reading for anyone studying the history of the grimoire tradition for any reason.

Published in: on November 28, 2013 at 1:24 pm  Comments (1)  

Forthcoming from Avalonia: The Complete Grimoire of Pope Honorius

Avalonia Books has now opened pre-orders for The Complete Grimoire of Pope Honorius:

The Complete Grimoire of Pope Honorius contains material translated from all four of the different French editions of the Grimoire of Pope Honorius, including the complete text of one manuscript version never before seen in English (Wellcome 4666), and a new translation of the later corrupted German version of 1845. All of the material and its variations found in the five different editions of the Grimoire of Pope Honorius is contained in this work, presenting the entire corpus of this grimoire in print for the first time.  In addition to tracing much of the material to sources such as the Heptameron, the works of Agrippa and earlier religious texts for the first time, the derivation of much of the material into later grimoires including the Grimorium Verum, the Grand Grimoire/Red Dragon and the Black Dragon is clearly demonstrated.

For those who are wondering, the Trident Books edition included only the German text.  The only other English partial translations I can recall are the material in Waite’s Book of Ceremonial Magic and Caduceus Book’s Magic Secrets of Guidon.  I can say, given the amount of wear the previous Avalonia release of Arthur Gauntlet received, I’ll be ordering the hardcover of this one.

Published in: on August 7, 2013 at 6:13 pm  Leave a Comment  
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